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Beit Midrash
- Shabbat and Holidays
- Passover - Pesach
- The Seder Night
Two spiritual giants sit down together at the Passover table. R' Yissachar Ber of Radoshitz sees what the Rebbe of Mogelnitza appears not to see. Yet, it turns out that R' Yissachar Ber of Radoshitz shows the Rebbe of Mogelnitza a great light.
The sages teach: "In the month of Nissan [the Children of Israel] were redeemed, and in the future they will be redeemed in Nissan." The revolving cycle of the Jewish calendar also contains days that are suited for bringing the redemption. The redemption from Egypt which we recall on Seder Night can repeat itself. The potential exists. The light is shining beyond the window. This is the great light that R' Yissachar Ber of Radoshitz shows the Rebbe of Mogelnitza, the great light of redemption which shines forth each year as the Jewish people sit down at the Seder table. The possibility exists.
R' Yissachar Ber of Radoshitz calls the Rebbe of Mogelnitza to the window so that he can see the great light. This act reminds us of the verse "Behold, he stands behind our wall" (Song of Songs 2:9). The redemptive process is likened to the beloved one who stands behind the wall. It is within reach, behind the wall. The providence guiding us to the redemptive process can be viewed through the window. It is to this window that R' Yissachar Ber of Radoshitz draws the Rebbe of Mogelnitza. The great light outside the window is the light of the beloved one who stands behind the wall.
In order to merit seeing this great light one must look outside. Numerous processes are at work in the world and in existence, but because people are so absorbed in themselves they are unable to recognize them. Daily hardships and the momentary pressure of the exile prevent a person from discerning the important processes unfolding in existence. From time to time one must put aside whatever is going on inside the house and go over to the window. It is there that the outside is clarified; it is there that a person puts aside preoccupation with his personal, isolated world and enters the all-encompassing, comprehensive world. There he sees the great light.
The occasion is veiled in an air of secrecy. R' Yissachar Ber of Radoshitz shows the Rebbe of Mogelnitza something, but the Rebbe of Mogelnitza does not respond. Only later does he begin dancing and singing quietly about what he saw at the window. Silence is emblematic of those processes hidden from the eyes of most people. Few people would have been able to see what the Rebbe of Mogelnitza saw, even with the help of R' Yissachar Ber of Radoshitz. Few are worthy of such a revelation because few would be willing to accept it and believe in its existence. Such things are said in a whisper for now.
The anecdote's ending leaves something of a sour taste in our mouth. R' Yissachar Ber of Radoshitz shows the Rebbe of Mogelnitza a great light, but it is not clear how many more years we will need to sleep before this great light reaches us. The Rebbe of Mogelnitza is speaking to us in symbols. The light represents the redemption and sleep symbolizes the exile. These symbols have their source in the words of the sages: Regarding the verse "I am sleeping but my heart is awake" (Song of Songs 5:2) the sages explain that the phrase "I am sleeping" refers to the sleep of the Jewish people in the exile, while "my heart is awake" refers to the divine steps which the Almighty takes in order to bring the redemption."
The light is indeed great, yet it is beyond the window. It has yet to penetrate the window and enter the house. The people in the house are still asleep. The exile continues. This is the difference between R' Yissachar Ber of Radoshitz and the Rebbe of Mogelnitza. R' Yissachar Ber of Radoshitz is already "there." He is the one who sees the light; he is the one who calls the Rebbe of Mogelnitza to the window; he is the one who talks. The Rebbe of Mogelnitza does not see the light at first. He remains quiet and eventually sings quietly. He also sees that we still need to sleep quite a bit before this great light reaches us.
Rabbis in Midrash
Lessons
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
